Book V, Chapter X

He is truly learned, that doeth the will of God. B. i. c. 14 201 OF THE FOUNDATION OF THE WHOLE SPIRITUAL LIFE, WHICH IS HUMILITY

(On these words) — “ He is truly learned, that doeth the will of God.” B. i. c, 14.

Question. — What must we do to accomplish the Divine will.

202 HOW TO DISTINGUISH THE WILL OF GOD.

Answer. — Two things in particular are necessary: one is to do nothing which we do not think entirely conformed to the Divine will; the other, to do all, only because God commands it. As to the first, the greatest difficulty, when we are determined only to do God’s will, is to know wherein it consists, so that we can certainly say, This is God’s will. For a good man, who knows how important it is to do what God desires of him, will easily resolve to do so, if only he knows what it is; but this is the difficulty.

It should be known, then, that there are three things by which we can distinguish with certainty what is the Divine will, and what is not so. The law of God is the first, the disposition of Providence is the second, and obedience the third. To these may be added a fourth, more hidden, and more difficult to discover, inspiration.

1. By the law of God we mean all that is contained in the Decalogue, and all ordinances emanating from a legitimate power, whether written, or authorized and confirmed by custom. We comprehend also the statutes and general regulations made by prelates and ecclesiastical superiors. To accomplish all these things faithfully, is to submit and conform ourselves to the Divine will.

2. The dealings of Providence, such as events which depend in no manner on the will of man, are evident tokens of that of God. Amongst these we must class sicknesses, misfortunes, bad weather, unforeseen accidents, loss of property, persecutions, all things, in a word, which God does not leave to our own disposal for if we examine these things well, though the malice of men may have a part in them, it is manifest that they are inflictions of God’s Providence, and effects of His will.

3. There remains only the obedience due to those whom we are lawfully bound to obey. Now we can-

HOW TO DISTINGUISH THE WILL OF GOD* 203

’ not doubt that in executing their orders, we execute those of God. For the Saviour said to the Apostles,

and in their person to all His ministers, He that heareth you heareth Me, Luke x. 16; and St. Paul orders all the faithful to obey them that have the rule over them. Heb. xiii. 17. Those who live in a community, under a head who governs them, have this advantage over those who are free, that they are sure of doing God’s will in practising obedience.

4. With regard to inspiration, people are sometimes deceived; and the difficulty of distinguishing between the true and the false, leaves the mind in great uncertainty as to the will of God. But it is certain that one whose intention is perfectly pure is not exposed to grievous doubts, because acting sincerely, and desiring to do whatever is best, he can hardly be deceived; and in any case he will be ex- cusable, if before acting he examined the inspiration, and, for greater security, consulted with persons ex- perienced in the spiritual life. Moreover, those who have long been led by the Spirit of God, are in the habit of following the drawings of Grace and the direction of the Holy Spirit, and consequently cannot then fail of doing His Divine will.

The greatest difficulty regards those things which are not of obligation, and which God leaves to our choice for it is easy to mistake them; and while we think we are doing God’s will, to do our own. This happens to the weak and unmortified. All in their conduct is human and mere nature, and they act through self-love alone: or, if they seem to perform some action on the principle of faith and for a Christian motive, nature often seeks herself in it, and has generally as large a share in it as Grace.

It is no wonder, then, that there are so few perfect men, since there are so few who apply themselves as they ought, to know the will of God in those things j

204 HOW TO DISTINGUISH THE WILL OF GOD.

that are free to them. We see but too many of a holy and religious profession, who, except in the things prescribed by their rule, and those expressly ordered by their superiors, follow the inclination of nature almost entirely, without taking any trouble to discover what is most pleasing to God. If they form some design, attach themselves to some study, practise some exercise, it is not because God inspires them with the thought, but because their inclination leads them to do so, and that they regard therein only what is material and sensible; because, in short, they find pleasure in it, and they think that none can blame them when they have said that God does not forbid it, and that they see no harm in it.

Question. — How, then, can we know what is the Divine Will?

Answer. — First, we must beware of acting like men in general, who love themselves alone, and have nothing less in view than to please our Lord. They generally act on three bad principles caprice, passion, and interest. Thus they depart widely from the will of God, Who discovers Himself only to peaceful, gentle, and disinterested souls. Before all things, then, they must labour to destroy in themselves these three causes of disorder; which is the first means of rightly knowing and afterwards of doing the things that God requires of them.

2. The second means is prayer, in which we entreat the Lord, if it be but by a simple aspiration, that He will be pleased to lead us in the way of His holy Commandments. Thus we obtain from Him some light to know His Will, and the soul thus illuminated, infallibly makes the right decision, and is at rest with regard to her duties.

3. The last means, when we doubt which of two things to do, is always to incline rather to that which

DO god’s will, because his will. 205 mortifies than to that which flatters the senses; for, as the Saviour assures us, that the way to Heaven is narrow, he who chooses that which is most contrary to the flesh and to sensuality, may hope that he is entering the way of God, and that he is doing that which is most pleasing to Him. Besides, as thus he shows more virtue, and does not act from self-love, God will not refuse him light.

By this whole discourse it appears how difficult it is to know what is the Divine Will in those things which are not of strict obligation, and that this grace is never granted save to those who seek God sincerely and in all things; for as they aim at the highest perfection, and God, Who regards good-will more than anything else, always wills that which is most perfect, it is to be believed that they easily discover what pleases Him most.

Question. — What is the second thing necessary for the complete accomplishment of the Divine Will?

Answer. — For this it is not enough to do precisely what God wills; we must do it because He wills it, and never resolve or even incline to any thing whatever, except because He desires it. This is a very important point, and cannot be sufficiently recommended; for, in the first place, this motive is so excellent, that it increases exceedingly the merit of our good works; in the second place, it is so pure, that no selfish consideration mingles in it; lastly, it is so sublime, that it leads directly to perfect love. When the soul is enabled to comprehend what is God’s will, and is thoroughly imbued with it, she little values all besides.

But it is to be observed, that if this is noble, it is also very spiritual, and that few but those who walk simply in a spirit of faith are capable of it; for of things not commanded, men in general regard only

206 DO god’s will, because his will.

what is great and striking. But those who set before themselves only the will of God, consider the substance of the action but little in comparison of the motive. It is for the motive that they care; that is the only thing they value; and they are so indifferent to all besides, that gold and straw are alike to them. They think only of obeying the precepts of God, and in that alone they find their satisfaction and their rest.

One of them may perhaps have an opportunity of hearing a famous preacher, or of going to see something rare and extraordinary, when it is proposed to him to perform some action, small indeed, but apparently more pleasing to God. If he is a religious, for instance, his superior may appoint him to accompany another who is obliged to go out for some good work. Persuaded that God requires it, he leaves all to go where he is sent, and thinks no more of the sermon which he wished to hear, or of the rarity which he desired to see. But if he feels repugnant to mortifying himself, it is a certain proof that he has never rightly understood how important a motive is the will of God, and that he knows not what is meant by simple love. Thus, however he may strive, he will never do any thing great, since he prefers his own will to that of God and all the excuses by which he persuades himself of the contrary are complete delusions.

It remains only to be observed, that when we have resolved to act on this pure motive only, and to humble ourselves to every thing which God desires, we do not at first find much pleasure in it, because we have been accustomed to employ ourselves in ministrations of distinction. Not having yet known or felt the sweetness contained in the Divine will, we find ourselves with no enjoyment in many humiliating employments, particularly in those which are hard and painful. But after having persevered for some

DO god’s will, because his will. 207 time in this holy practice, we then begin to enjoy what before appeared very insipid, and find full satisfaction in it. Thus we make it so great a pleasure to sweep a room in obedience to the will of God, as to prefer this low action to the highest employments in the world, if we are not called to them by God. This pleasure often increases to such a degree, that feeling over ourselves the special guidance of Providence, we arrive in time at the highest degree of uniformity, in which we see, feel, and enjoy God Alone in all things, which is that happy state which may rightly be called a paradise on earth.

Those who embrace the spiritual life must therefore be warned, not to be disheartened by the first difficulties for it will be like the manna with which the Israelites were at first disgusted as insipid, and not nourishing a, but in which they afterwards found the flavour of all the most exquisite foodb. Let them persevere in this exercise, and they will find it a sure way of arriving at what they seek, which is perfect repose of heart, and the most intimate union of the soul with God by true charity.

OF THE FOUNDATION OF THE WHOLE SPIRITUAL